Caliph al-Mansur ordered that Imam Abu Hanifa (RA) be summoned from Kufa to Baghdad. He instructed Isa ibn Musa to immediately summon Imam Abu Hanifa (RA). The Imam was brought from Kufa to Baghdad and presented before the caliph. There, he was offered the position of Chief Judge (Qadi al-Qudat) and other key positions in the Abbasid Caliphate. Although considerable efforts were made to win the Imam’s approval, he apologized and declined, despite the repeated insistence. Finally, Imam Abu Hanifa (RA) told al-Mansur: “I do not consider myself qualified for the position of judge.”
Abu Jafar replied, “No! Rather, you are qualified to be a judge.” This conversation was repeated several times between the two. Eventually, Abu Jafar became angry and, relying on his own information and personal experience, said to the Imam in an accusatory manner: “You are lying; you deserve this position!” Imam Abu Hanifa (RA) did not remain silent. Calmly and firmly, he replied to the caliph: “My master! By saying this, you have passed judgment against me. Is it appropriate for someone who lies to you to become a judge?”
This response from Imam Abu Hanifa (RA) brought the anger of al-Mansur, who was a tyrannical ruler, to its peak. According to Allamah al-Khatib, the caliph swore that Imam Abu Hanifa (RA) had no choice but to accept. However, Imam Abu Hanifa (RA), with complete determination and independence, also swore, “By Allah (SWT), I will never accept this responsibility.”
Torture and Imprisonment
Following the Imam’s clear and firm response, Caliph al-Mansur became enraged and, without considering the consequences of his actions, insulted Imam Abu Hanifa (RA) and ordered that he be subjected to brutal torture. Allamah Muwafaq narrated from Abd al-Aziz ibn Isam: “شتمه ودعا له بالسیاط، فضربه ثلاثین سوطاً” Translation: “The caliph insulted him and called for whips, and he was struck thirty times.”
When Imam Abu Hanifa (RA) was brought out of prison, the marks of the beatings were visible on his back, and blood was flowing from his feet. Nevertheless, the Imam (RA) continued to refuse to accept any official position, and eventually he was imprisoned by order of the caliph.
Severe restrictions were imposed on his food and drink in prison in order to subject him to greater physical and psychological pressure. Some reports also state that the Imam (RA) was given poison.
The Final Prostration of Departure
Imam Abu Hanifa’s (RA) life was approaching the age of seventy, a life entirely devoted to knowledge. The beatings, pressure, restrictions, and physical and psychological torture severely endangered his health and exhausted the last signs of his physical strength. In such a condition, the Imam (RA) went into prostration during the final nights of his life and departed from this world. [1]
A Practical Political Program
After returning to the city of Kufa, Imam Abu Hanifa (RA) devoted his full attention to compiling jurisprudence and law. In this regard, he developed a practical political program for the establishment, preservation, and implementation of this law, in which there was no place for contemporary political tactics, transgression, violence, partisanship, slogan-based rhetoric, accusations, defamation, insults, or self-promotion.
Instead of seeking fame and position, Imam Abu Hanifa (RA) worked for the rule and influence of law; that is, he sought to establish government on the basis of law. The revolutionary results pursued by his quiet but wise political approach were, in the long term, accepted not only as principles of Islamic politics but also opened a golden chapter in history.
Imam Abu Hanifa’s (RA) Efforts to Safeguard Scholarly and Political Independence
Imam Abu Hanifa (RA) was among the prominent figures who made significant efforts during the Umayyad and Abbasid periods to preserve his scholarly and political independence. He lived in an era when political authorities sought to bring scholars into their service and use them to strengthen their political legitimacy. Under such circumstances, Imam Abu Hanifa (RA), through firm resistance, preserved his scholarly and religious independence and, by refusing government positions, became known as an independent and committed scholar.
An important aspect of Imam Abu Hanifa’s (RA) efforts to preserve this independence was his resistance to the temptations and pressures of political power. He repeatedly refused to accept government positions, particularly the position of judge. In doing so, he demonstrated that he was unwilling to cooperate with governments whose legitimacy he did not consider to be in accordance with Sharia. This action by Imam Abu Hanifa (RA) not only demonstrated his opposition to the policies of the governments of his time but also sent a clear message to society that religious scholars should not come under the influence of politics and should preserve their intellectual independence by relying on the Quran and Sunnah.
Imam Abu Hanifa (RA) sought to expand Islamic knowledge in a manner that would remain free from state domination. By establishing a strong scholarly network, he created the conditions needed to resist political pressure and preserve independence. Through training numerous students and establishing a school of jurisprudence, he laid a comprehensive and firm scholarly and legal foundation for Islam. The students who were trained in the circle of Imam Abu Hanifa (RA) excelled not only academically but also inherited a spirit of independence and intellectual freedom. Scholars such as Imam Abu Yusuf (RA) and Imam Muhammad ibn al-Hasan al-Shaybani (RA) later sought to continue this path of scholarly independence and intellectual freedom. [2]
Alongside preserving his scholarly independence, Imam Abu Hanifa (RA) also adopted a clear and courageous position in the political sphere. He not only refused to remain silent in the face of governments that he believed had deviated from the path of truth and justice but also did not hesitate to support oppressed people directly. This approach led to his facing threats and imprisonment; however, he never abandoned his principles and always acted on the basis of justice, piety, and morality.
In summary, Imam Abu Hanifa (RA) established his presence in the political arena from the age of forty until the age of seventy. Whenever an opportunity arose for him to make practical and propagational use of available means, he made the fullest use of it and did not fall short in this regard. Imam Abu Hanifa (RA) undertook the responsibility of practical wisdom, compiling Hanafi jurisprudence, and preparing a large group of judges and students so that, in the future, they would preserve and disseminate the Sharia-based authority and dignity of Hanafi jurisprudence within the caliphal court. In reality, after paving the way for the full influence of his mission, he drank the cup of martyrdom in the court of a tyrannical ruler.
The Political Thought of Imam Abu Hanifa (RA)
Based on reports found in books of his virtues and biography, such as Manaqib al-Imam al-Azam by Allamah al-Kardari, Manaqib al-Imam al-Azam Abi Hanifa by Allamah Muwafaq al-Makki, and Ahkam al-Quran by Imam al-Jassas, the political views of Imam Abu Hanifa (RA) can be summarized as follows:
The Question of Sovereignty
Imam Abu Hanifa (RA) believed that the true sovereign is Allah (SWT) and that the Messenger of Allah (PBUH) must be followed. In his view, the Sharia and law of Allah (SWT) and His Messenger (PBUH) are the highest law, and no Muslim is permitted to issue a ruling contrary to this law. This view directly emphasizes the application of the principles of jurisprudence and politics within an Islamic society.
The Proper Method of Establishing the Caliphate
Imam Abu Hanifa (RA) believed that the Caliphate should be established through a proper and legitimate process. According to his view, the Caliphate should be formed peacefully through the Ahl al-Rai and the council of the Islamic community. The Caliphate is legitimate only when it is established on the basis of Sharia and through political and social consensus.
The Illegitimacy of the Imamate and Caliphate of a Tyrant
Imam Abu Hanifa (RA) explicitly stated that justice is a fundamental condition for the Caliphate. However, if a tyrannical person takes control of the affairs of the Muslims, social and judicial affairs under his authority would still be conducted according to Islamic law despite the existence of corruption.
The Imam’s View Regarding a Quraishi Caliph
Imam Abu Hanifa (RA) believed that, at that time, the Quraysh possessed the social and political ability to mobilize the people and gain the trust of society. This view, due to the cultural and social circumstances of that era, emphasized the priority of Quraysh in the Caliphate.
The Independence of Judges from Rulers
Imam Abu Hanifa (RA) emphasized the independence of judges from rulers. In one of his statements to his students, he said that if the caliph committed an offense against people’s rights, the highest judge or judges should judge him and impose the appropriate punishment. For this reason, Imam Abu Hanifa (RA) refused to accept the position of judge from the rulers of his time because at that time the independence of judges was not recognized.
The Imam’s View on Revolting Against an Oppressive Ruler
Imam Abu Hanifa (RA) supported those who rose against oppressive rulers, particularly those who, under difficult circumstances, stood against tyrants while adhering to the principles of justice and piety. He was highly sensitive to and deeply concerned about social politics and resistance against oppression.
